Presbyterian Independent and Erastian as not the Scriptural way nor the way of Christ. And if all Protestants are reducible to those 4. Heads as sure they are then 't is clear that you write against all the Protestants and make men run into Popery by way of Refuge Or if you fright them also from thence by your winding-sheet or your Key you leave them to be nothing but Iewes and Heathens And I would very fain know what sort of Christians in all the world you have not endeavour'd to Disgrace at one time or another either in earnest or in jest I do seriously profess I can think of none 5. You do exceedingly commend the very same sort of Papists and with the same kind of Praises which Grotius give 's them You say * Grot. Rel. p. 10. when you read their publick writings you think they are now Blessed Soules with Christ. You read them with a great deal of Love and honour to the writers The French moderation is acceptable to all good men That Nation is an honourable ☜ part of the Church of Christ in your Esteem Much more must yoâ— honour the Pacificatory Endeavours of any that attempt the healing of the Church Can you blame Mr. Crandon or any reall Presbyterian for thinking or saying you are a Papist when they read such stuffe and compare it with what you say against Grotius will they not shrug or shake their heads with a Totus Mundus exerâ—et Histrioniam 6. Why should you labor to deceive the vulgar people into a Belief that the ablest Protestants in the land are Grotian Papists in the number of which I am far from reckoning my self unless it were to this end that the simple ones may flye from such as are Protestants indeed and shelter themselves under the Papists for feare of Popery I mean the Papists who march about eject the Protestants and succeed them as well in the profits of their Places as in the priviledge of their Pulpits under the Title and Maske of Presbyterians So very fitly was it said by our Learned and Reverend * See his Unanswerable Preface to the second Edition of his first Sermons Dr. Sanderson That your Party have been the great Promoters of the Roman Interest among us that you have hardened the Papists and betrayed the Protestant Cause 7. You refuse to joyne with us Protestants in the Publick Liturgy of the Church and to Communicate with us in the Sacrament of Eucharist according to the prescription of Lawes and Canons which doth the rather become an Argument of your being turn'd Papist Because in all such sâ—tatutes as have been made since the first year of Queen Elizabeth against Popish Recusants The refusing to be present at Common-Prayer or to receive the Sacrament according to the Formes and Rights mentioned in that Book is expressed as the most proper legal Character whereby to distinguish a Popish Recusant from a true Protestant In so much that Use hath been made of that very Character in sundry Acts since the beginning of the long Parliament for the taxing of double Payments upon Recusants Which very Argument was used by †Reasons of the present Iudgment c. p. 34. the University of Oxford against the Ordinance for the Directory imposed on them 8. In that you profess your self a Protestant and yet declare against all four waies Episcopal Presbyterian Independent and Erastian giving out that the way of Christ must be compounded of all fower you help to justifie the Papists in the reproaches which they cast upon our Religion Ib. p. 5. That we know not what our Religion is That since we left them we know not where to stay and that our Religion is a * Harding confut of Apology part 6. ch 2. Parliamentary Religion Would you have done them so great a service if you had not been of their side A likely matter 9. Your not allowing the Civil Magistrate to be Supreme in all Causes as well Ecclesiastical as Civil doth very clearly discover your partialitie to A Pope The Oath of Supremacy here in England was purposely framed for such as You. 10. It was observed by Bishop Bramhall against * p. â—5 Militiere that the private whispers and printed insinuations of Papists touching the Church of England's coming about to shake hands with the Roman in the points controverted was merely devised to gull some silly Creatures whom they found too apt to be caught with chaâ—f And That Art which was us'd to begin our Breach you have craftily continued to make it wider For intus existens prohibet Alienum whilst the Episcopal Protestants are kept from being cast out the Roman Religion can never enter 11. You are a Papist as much as Grotius though you should prove as much a Protestant as Grotius was But you do every where contend that Grotius was a Papist and so at least in that Notion you must needs be a Papist as well as He. 12. You †Grot. Relig. profess to approve of pacificatory Attempts between us and the Papists p. 30. and that you are zealously desirous of it p. 20. and that you honour the peaceable Dispositions of the late Episcopal Divines p. 21. Which being duly compar'd with all you say against Grotius and against the late Episcopal Divines and this again being compar'd with what you have written both for and against the Directory as well as for and against the Common-prayer and against the very Covenant which you pretended to be for and for Episcopacy it self which yet you Covenanted against may lay a ground of Suspicion that you have gotten a Dispensation to use your Tongue and your pen as you see occasion you having been both for and against the Papists as well as for and against the Presbyterians 13. Whilst you labour to prove that Grotius turn'd Papist you are doing the Papists a special service by robbing our Churches of such a prop and by tempting as many to turn Papists as do believe that Grotius knew what was best Whereas the true Protestants on the contrary are encouraged to adhere to the Church of England however disgraced and forsaken by a revolting people by the Iudgment of Grotius that she was neerest unto the Primitive in point of purity and pious Order 14. The Design which is laid by you and others for the Introduction of Poperie is driven on by those means which you have * See your Christian Concord p. 46 47. acknowledged your self to be proper and suitable to the work notwithstanding you have hid them with other Names The first part of the plot is to blow up the sparkes of Schism and Haeresie that our Church being divided may become odious and men be prepared for a Remove The second is An Incessant Indeavour to infect all persons especially those in power Civil or Military with the opinion of Libertinism for which look back on Chap. 3. that so your Doctrines and Practises may have
Grotius to do amiss in so doing was it his fault that he did not lye or is a man turned Papist who relates a matter of Fact as he finds it printed before his Eyes Is any Protestant to be blamed meerly for saying that the Papists do profess to worship none but the Son of God when accused of Idolatry for yielding worship to bread and wine Of what a happy Generation were you descended that you can make a man guilty though never so innocent by somewhat less than an Affirmation But to come from Grotius to the Papists is it not absolutely necessary that they should make that Excuse whilst they suppose as they do that the Elements are converted into the very body and blood of Christ For we know in that Case though what they worship is very Bread which implie's them guilty of material Idolatry yet Christ is That which they mean to worship which free 's them from the guilt of being formally Idolatrous It is not Popery to do the Papists no wrong The way to convince and convert theâ— is to accuse them in measure of their Corruptions A Puritanical opposition â—onfirmes a Papist and make's him conclude he is Orthodox because he Conquer's Two sorts of Papists Discuss p. 15. Sect. 21. Your two last passages out of Grotius which you sadly translated in your p. 388. are joyned together in his Discussio p. 15. and tell us what Papists he understood when he spake of them in â—n Epistle And what hurt can there be in either part Did not Grotius do well in calling those men by the name of Papists who approve of all the sayings and deedes of Popes and â—hat without any difference What a Papist must you be thought if you will not call such Papists as well as Grotius But I perceive by what you say in your Grotian Religion p. 58 59. You collect from those words or would make your Reader at least believe it that none were Papists with Grotius but such as these You hope there be few Papists in the world if thâ—se Onely be Papists p. 59. Nor can you mean any otherwise but by denying that These are Papists Here then I must shew you as great a wilfulness or weakness in your objection as was ever committed by any Writer in this kind For in the page by you cited Grotius make's a Distinction of two sorts of Papists as you have often times done * Grot. Rel. p. 9. Sect. 4. your self and tell 's Mr. Rivet which sort he meant Not which he meant in all places but in illâ Epistolâ in that particular Epistle which Rivet spake of Marke the end of the period as well as the beginning Papistas Grotius in illâ Epistolâ eos intelligebat qui sine ullo discrimine Omnia Paparum Dicta Factaque probant honorum aut lucri ut solet fieri causâ Non eos qui salvo jure Regum Episcoporum Papae sive Episcopo Romano eum concedunt Primatum quem mos Antiquus Canones veterum Imperatorum Regum edicta ei assignant Here are distinctly two sorts of Papists described to us In the Epistle spoken of he meant the former who promiscuously approve of all that come's from the Pope right or wrong good or evil not the later sort of Papists who allow the Pope such a * Note that the later sort of Papists are agreed with in this one particular by Melanchthon Bishop Bramhall David Blondel the Presbyterian and many more Primacy as Antient Custome and the Canons and the Edicts of Emperours and Kings do assigne unto him Did you not know that the second eos was a pronoun Adjective as well as the first And that Papistas was the Substantive with which they did equally agree Dr. Kendal would have said in such a case as this is That a little more of the Grammar-School would have done you no harm If you shall plead in your excuse that your offense was committed through want of Charity towards Grotius not through any the least defect of skill in Grammar you will enforce us to believe you a better Scholar than a Christian 2. But suppose it were as you affirm it yet considering what is meant by sine ullo Discrimine there can be no such ill in it as you suggest For they who approve of as many sayings and doings of the Pope as they discern to have Truth and reason in them and also disapprove of those which have no appearance of truth and Reason amongst whom you may reckon the Presbyterian Followers of Arminius who applaud the Decree of Pope Innocent the tenth cannot properly and strictly be called Papists Next what hurt is there in adding that they who thus approve of all that come's from the Pope do it either for honor's or Lucre's sake Sure they do it not for God's or for Conscience sake And being not on Christian it needs must be on carnal Grounds The chief of which in this matter are Gain and Greatnesse Some indeed there are or may be who may do it onely out of Ignorance But to the consideration of such as Those he had no occasion to descend in that particular passage of which we speak 3. The negative part of the whole sentence which you cut asunder from the Affirmative and set in lieu of a New Argument against its Author whether more wilfully or â—eakly time will shew I have shew'd you the meaning of in the first part of this Section But here I will add for your behoof that there are Papists in the world who are therefore call'd by the name of Papists because they continue in Communion with the Church of Rome and yet do concur with many Protestants as well of the Presbyterian as the Episcopal way touching the Primacy of Order which doth belong to that See From whence we must not conclude that Thuanus turn'd Protestant but that he was a moderate Papist Nor that Blondel turn'd Papist but that he was in this point a very moderate Presbyterian Remember the words of Bishop Bramhall * See your Grot. Rel. p. 22.23 Cyprian gave a Primacy or principality of Order to the Chair of St. Peter as Principium unitatis so do we And yet you profess of this learned Bishop †Ibid p. 23. Sect. 13. that you do not take him for a Papist If to agree in many things whilst in many others we disagree were to be of one Church or of one Religion then would the Papists be all Protestants and all the Protestants would be Papists when Dr. Owen thought you had inrolled him into the Troop of Antinomians Disp. of right to Sacram. 5. p. 485. you pleaded fairly for your self that you reckon'd not all to be Antinomians who held onely some one or few of their Opinions How then could you resolve to reckon Grotius among the Papists who came no nearer unto the Papists than the Papists come to the Protestants No man living can be a Papist
And that with often-repeated Blowes even in Book upon Book Sect. 3. You do not onely say An Instance of its malignity in indefinite Termes †Praef. to disp of Ch. Gov. and Wor. p. 6.7.8.32.33 That some of the New Party of Episcopall Divines are of Grotius his Religion that is Papists Implying me to be one of Them in all that follow 's Nor do you content your self with saying that we are Papists or Grotians p. 7. That we teach the Church of Rome to be the Mistress of other Churches p. 8. That we own Grotius his Popery p. 32. That we must take heed how we continue Papists p. 33. But Naming me and me onely p. 35. you proceed to tell us without Complement That we have gone far beyond such moderate Papists as Cassander Hospitalius Bodin Thuanus c. p. 36. Nay speaking of Grotius his Poperie you boldly add even against your clearest light of Knowledg and against your loudest checks of Conscience if it is not sear'd with an hot Iron * Key for Cath. p. 386. That I have defended this Religion and that you have Rectors in England of this Religion and that those that call themselves Episcopall Divines and seduce unstudied partial Gentlemen are crept into this Garb and in this do act their parts happily Again you single me out by Name and profess to †Ibid. p. 391. see by many others as well as by Mr. P. that the Design is still on foot And that the Papists that are got so strong in England under the mask of the Vani the Seekers the Infidels the Quakers the Behmenists and many other Sects have much addition to their strength by Grotians that go under the mask of Episcopal Divines Nor does your Fury stop hereâ—for that your Readers may suppose me one of the worst sort of Papists you say that †Ibid. p. 390.391 Grotius called by Mr. Pierce a Protestant did far out-goe Them in Popery whom the same man confesseth to have been Papists He goe's much further then Cassander much further then Thuanus c. Quite forgetting what you had said in another place * Grot. Religion p. 9. That though you Dissent much from Grotius his Pacification yet are not your thoughts of Grotius Cassander Erasmus Modrevius Wicelius or others of that strain No Nor Thuanus and many more moderate Papists either bitter Censorious or uncharitable There you rank Grotius with Cassander and Erasmus and imply Thuanus the greater Papist But now forsooth he out-went them all So in a fit of humanity you said that †Christian Conc. p. 45. Grotius design'd to reconcile both Parties in a Cassandrian Popery But now it grieve's you that Grotius should far out-go the Cassandrian Papists the remembrance of whose Wisdome Moderation and Charity is very gratefull to your Thoughts p. 390. I pray Sir get you a better Memory if you will not learn to speak Truth But what is the Design which you see by me and others is still on foot p. 391 * Ibid. p. 46. Even a strong Design laid for the Introduction of Popery and the five parts of the Plot have taken such effect as gives it a strong probability of Prevailing if God do not wonderfully blast it In four respects Sect. 4. Thus you make me not onely a kind of Seminary Priest but one who hath counterfeited the Protestant in such a Dangerous Degree as to have gotten into a Rectory where I have daily opportunities to serve the Pope and so by consequence being discover'd by the subtil Endeavours of Mr. Baxter I am lyable to die a most shameful Death An Imputation the more hainous in these following respects First because you had a warning in my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to * Ps. 50.20 slander any man Living much lesse a Man whom you must reckon to be * Ps. 50.20 your own Mothers son if you pretend to be a son of the Church of Engl. much less with a plot to bring in Popery rather than Iudaism or Witchcraft or whatever else is most absurd For though I earnestly pray for the peace of Christendom and think as well of the Papists as an unpassionate Protestant may be allowed yet do I abhor being a Papist as much as being a Presbyterian and will as soon be a Turk as I will be either Compare my praemonition before the book above-mention'd with the beginning of the first Chapter and with the middle of the third that you may see the aggravations of your offence Next because it is a groundless and so by consequence a spiteful inhuman charge For where have I ever defended Popery Or when did I write one word for Grotianism as you expound it by pag. 381. Popery Or where did I ever use the word Name the booke and the page and the numerical lines which I have written if I have written any such thing Are you an Answerer of Books whilst you forge and falsifie and declaim at random against your Dreams to which you entitle your Brother's Name without directing your Readers to any one page or expression whereby to give some colour to your Inventions What unstudied Gentleman have I seduced or where are the footsteps which I have troden towards the management of a plot to bring in Popery for shame do somwhat like a Man if not at all like a Christian either to prove I am a Papist or to make me at least some Reparations in as publick a manner as you have wrong'd me Thirdly because your Accusation could not but flie into your Face and significantly call you a false-Accuser For you know it never was my profession that I was of Grotius his Religion let his Religion have been what it would but rather that Grotius was of mine by being a Protestant and a Peacemaker If I was mistaken in my opinion you should have gather'd from thence that I am fallible not at all that I am a Papist because a man may be a Protestant and yet be mistaken in his opinion You are a wilful Deviator from the Thing under Dispute and shall be made to acknowledge that you are such For it is not our Question Whether Grotian Popery is Good but whether Grotius good man was indeed a Papist Had I affirm'd the former I might have been liable to your charge but you know I onely denyed the latter and cannot conceive any such thing as Grotian Popery more then any such thing as Baxterian Paganism For though you †Sâ—ints Rest. Edit 2. part 1. p. 155 156. favour the Pagans yet doth it not follow that you are one Even Lâ—ther and Zuinglius and I think Paraeus do hope for Salvation for diverse Pagans although the two latter were Presbyterians You are not so thick of understanding as not to be able to distinguish between a matter of Fact and a matter of Faith From whence it follow 's that you are wilful and speak in despight to your understanding
no more then Mr. Baxter himself who yet hâ—th been branded for a Papist as well as Grotius and by an eminent Presbyterian also that is by one of your own party I shall at once open a way to shew the Nullity of your reasons and the Necessity of your Repentance of which you have made me to live in hope My Reasons oâ— Argumeâ—ts are these that follow Arg. 1. In his Epistle to Laurentius Proved to be none by 19. Arguments Gâ—ot Animadv in Animadv Riveti p. 83. who had written against him as a Papist whilest yet he liv'd as you have done after his Death intitling his Book Grotius Papizans he doth exâ—resly disown the charge facile videbis noâ— Grotium Papizare sed Laurentiadem nimis Calvinizare Now when I find him expresly disowning Popery even after his Notes upon Cassander who certainly knew his own mind best and when I find you declaring that every man shall by you be taken for that which he professeth to be p. 23. and again that you would take men to be of the Religion which they professe p. 98. and that you will believe the profession of Gâ—otius p. 89. I know not how you can chuse but see your error But come we from writing to word of mouth Arg. 2. There lives a Person of great Honour and of great Romark for his Wisdom as well as for hiâ— great Learning and Moderation and the eminent imployments he hath been in who hath affirmed in my hearing and not in my hearing onely That being conversant with Grotius during his Embassy in France he took his time to ask Grotius why hâ— did not communicate with either party Gâ—otius made him this Answer That with the Papiâ—ts he could not because he was not of their mind with the Calvinists he could not not onely because of his Embassy from Swedeland where they were not Followers of Calvin bâ—t alsâ— because he was deterrâ—d by their pernicious Doctrins of God's Decrees To this he added That he would gladly communicate with the Church of England if his condition of Embassador would well permit expressing an ample * This part will be attested by a Reverend person of our Churâ—h Mr. Matthias Turner who was personally conversant with Gâ—otius some yeares in France and whose excellent skill In Greek and Hebrew did make him the fitter for such converse so will it also by a great Personage distinct from him in my Text. Approbation of our Doctrine and Discipline as also heartily wishing to live and dye in that Communion I do not name that Noble person who is the Author of this Relation because I have not yet ask'd his leave If you can must to my integrity I need not say more if not I can prove it by so unquestionable a witness as I am very confident you cannot but trust However you find it to be agreeable to what himself whilst he was living made known in print and you shall find it agreeable to that which followes For Arg. 3. Many are able to attest that 't was the last advice which he thoughâ— it his duty to give his wife that she would declare him to dye in that Communion in which he desired than she her self would still live This she manifested accordingly by coming on purpose to our Church at Sir Richard Brown's House the King of England's Resident them in France where from the hands of Mr. Croâ—deâ— she received the * Of this Sir Thomas Dâ—râ—l professeth himsâ—lf an Eye-witness and that her two daughters â—â—â—â—ived with her Sacrament of the Lord's Supper And this iâ—mediately after her Husband's Death as soon as Reasons of state did cease to hinder Arg. 4. This is agreeable with the reports which I and others have met with in the publick place of his conversation for divers years towards his last I took my pension in Paris neer Cleromont College in which Pâ—taâ—â—ius hâ—d then a being and all I could learn from â—y inquiry was truly this that all took Grotius for a person of imparallel'd abilities in every kind but yet extremely to be lamented as one who could not be brought into the bosom of the Church that is to say they could not perswade him to be a Papist And I was lately assured by Mr Castiglio a learned person and a religious and so a very true speaker that in a conference which he had with some Augustine Friers with whom he travelled he found that Groâ—ius was an heretick in their â—steem as much as any other Protestants who were not followers of Calvin And I am very much mistaken if that which Mr Knott hath cited from Grotius p. 167. against Mr Chillingworth is not purposely ciâ—ed as from one of our own sidâ— I have also been told by a worthy person ofâ— a message sent from Grotiâ—s to Doctor Cousâ—nâ— that he should die in the Faith of the Church of England But because I want the same evidence of this which I am sure I have of other things I do not urge it as any new Argument Arg. 5. But it is to meâ— another Argument and of very great moment that so judicious an Author as Doctoâ— Hammond Dr. Ham. Cont. of Def. of H. Grot. p. 25. in his Continuation of the Defence of Grotiuâ— did think he had gâ—ound sufficient to say what follows viz. That Grotiuâ— had alwayes a sigâ—al valâ—e and kindness for this ouâ— Englisâ— Church and Natioâ— expressing his opinion that of all Churches in the world it was the most careful observer and transcriber of Primitive antiquity and more then intimating his desire to end his dâ—â—yâ—s in the bosâ—mâ— and comâ—uniâ—â— of our Mâ—râ—eâ— Now because it is added by so credible a speaker as Doctor Hammond that * Ibid. of this he wants not store of witnesses who from time to time had heard it from his own moâ—â—h whil'st he was Ambassadour in France and even in his return to Sweden immediately before his death and because my witnesses befoâ—e mentioned are distinct from his who yet agree in the thing attested I have added his intelligence as a very good Argument to back mine own which having said I proceed to argue as I began from several testimonies of Grotius concerning himself Gâ—ot Aâ—nal l. 1. p. 8 9 10 11 12. Arg. 6. As in his Annals de rebus Belgicis he strictly censures the corruptions which by little and little the Popes had obtruded upon the Church and discovers the Need of Reformation into which Christendom had been brought by the power and prevalence of those corruptions so likewise in his Histories which I have reason to believe were some of the last things he perfected he clearly sides with our Englâ—sh Protestants against the pretentions of Religion which came from Rome Pâ—aemium addidit sceleri scelerum immunitatem etiam apud Deum atque alia id genus ludibria quae rudibus seculis haud invalida nunc tantùm in specâ—em dantur in speciem accipiuntur c.
Christ in the Eucharist speaking of the most moderate whom he ever concludes the most worthy Protestants And with them he demonstrates how the most moderate Papists may be agreed by a commodious explication of words and meanings on either fide Nor doth he say in that place that the Protestants Article should be conformed to the Papists but that This should be made to comply with That Si quiescant Scholasticae Disputationes quid est cur non verba Concilii Tridentini explicari commode possint c. aut etiam recipi illa formula quam ex Actis Possiacenis desumpsi quam omnes qui ibi â—â—m erant Protestantes excepto unâ— P. Mart. approbarunt Animadv p. 29 30. Nay he addes expresly that the whole Protestant Form should be received and accepted as he had taken it out of the Acts agreed upon at Poissy where excepting Peter Martyr not one dissented Arg. 10. After this when he speaks to the twenty-first Article he reckons himself with the Protestants by way of discrimination from all the Papists comprehending even the French as well as the Spanish and Italian If we should count them all Idolaters who live in Communion with the Romanists it would extremely hinder our wish'd-for union Videbam mulâ—um obstare concordiae si omnes eos qui in communione sunt Romana pro Idololatris haberâ—mus gnarus Idololatriam esse eminentissimum seculi crimen ib. p. 43 44. This he renders for the reason why he who laboured a Reconcilement which would have carried with it a Reformation was not in reason to accuse the whole Universe of Papists without exception of the greatest crime in the world making them odious to others as well as implacable in themselves and most of all with the Reconciler It being his office not to widen breaches but to contract them nor to imbitter but emolliate the minds of men especially of the great and prevailing party The words of Grotius have this rational importance I saw it would hinder out Reconcilement if we who are Protestants should repute for Idolaters even all that are of the Roman Church or Communion though too many of them indeed are such This appears by the word omnes coâ—pared with habeâ—emus and with the person's Religion to whom he speaks Arg. 11. In his Votum pro pace he professeth that even the moderate and most peaceable Romanists were of a different communion from that whereof he professeth himself to be Verti me ad eos legendos qui etsi fuere in Communione diversa animum tamen magis ad sananda quà m ad fovenda divortia appulere Vo. pro pace p. 9. * p. 7 8 9. He deploreth the superstition with other corruptions and abuses which he saw had invaded the Church of Rome He saith Cassander's Consultation was commended to him by †p. 10 Gâ—saubon a famous Protestant And that his labour thereupon was approved in France * ibid. by both the opposite parties He shews what †Prompta sunt in Galliis Hispaniisque Remedia quibus impediantur Papae â—e aut Regum aut Episcoporum jura invadant p. 12. Remedies there are to cure the Popes of their Disease to put Hooks in their Nostrills and in despight of their ambition to preserve the just Rights of Kings and Bishops Nay he acknowledgeth the * ibid. Right of the Kings of Britain about all Ecclesiastical both Things and Persons which for a Papist to have done would have implied a contradiction But any thing will be Popery with them that out-act their Master Calvin who †Et illam mutationem quae Buceri Consilio in Anglia erat instituta Papismi accusavit pag. 115. accused that change in the Church of England which was made by the advice of so known a Protestant as Bucer of no lesser a crime then downright Papisme which unreasonable censure of our Church whether hiâ— passion or his judgement extorted from him and whether it was not a contradiction to what he spake of her at other times I leave you to guesse by his large Epistle to the Protector and that you know was in the dayes of King Edward the sixth But if to accuse were sufficient it iâ— sufficient that Mr. Calvin was accused of Iudaisme by one by another of Turcisme by a third Redolens plane Calvini spiritum contumeliosum illú ac turbulentuÌ„ Animadv p. 81. Quum sciam quà m inique virulente tractaverat viros multo se meliores c. ibid. pag. 9. of Fratricide by almost all the Latherans of the Arian heresie and even by Grotius himself who hardly ever spake in passion or without a just ground of a coâ—tumelious and turbulent spirit and of virulently handling such men as were much his betters Aâ—g 12. In his Epistles to the French-men of either party he doth so frequently and so clearly discover himself to be a Protestant that out of them it were easie to write a volume in his defence To give you an instance in as few as I may and not in as many as I am able * Epist. 154 Iohanne Cordefio p. 378. Epist. 166. Eidem p. 408. He writes against the seven Sacraments I mean against the number of them and against four of that number so tenaciously retained by all Rome He speaks sâ—arply of the †Epist. 154. p. 377. Iesuits from his meer humanity to one of the best of which order you hastily conclude him to be a Papist p. 86. and would have theâ—r evil Arts set out to the life as an anonymous Iansenian hath lately done If his esteem of Petavius a lover of unity and moderation could make you think him a Papist you must also suppose him to be a Protestant for disesteeming many more of the very same Order especially when he reckons that he and they are of two Religions as indeed he doth in one Epistle Dubium est apud meos an apud Iesuitas magis vapulem c. Epist. 14. pag. 36 37. Hotm Villerio where he also calls the Pope the Patriarch of the West and shews what it is which he would have towards a peace even the spirit of Melanchâ—hon on the one side and of Cassander on the other and a mutual forbearance with one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in things which are not simply necessary Will not every good Protestant desire the same yet he went farther and accounted them of * Apud meos quidem quod illud apud ipfos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defendo posse in unaquaque Ecclesia ferri eos qui dissideant in rebus non plane necessariis â—bid his party who would not hear of any such thing Such was his moderation towards that sort of men who had none at all Arg. 13. I find that Grotius his desire of helping forward the peace of Christendom was the same in the former as in the later part of his life and so was his love to the Church of
Protestants a note of reproch to those that will not be reconciled to the Pope you do not onely beg the Question and speak without an offer of reason for it but as contrary to truth as if you had affected its opposition For I have made it appear that he did honour the name of Protestant and reckoned himself with the Reformed But he noted with a black coal those rebellious Schismaticks in the Protestant Churches if yet I may so speak without implying a contradiction for they cease to be of our Church by their separating themselves from our Communion who usurp'd the title of the Reformed and help'd to justifie the Papists in all their clamours by still pretending to be Râ—formers of our most excellent Reformation I can prove by your own Logick that you your self are a reviler of the Protestant name by throwing such Cart-loads of dirt upon the Regular Sons of the Church of England who will ever be esteemed do what you can the most judiciously-reformed of all the Protestants in the World Again you dishonour the Proâ—estant name by calling the irreâ—onciliaâ—iles the holiest men and by pleading so much for Puritanes as the godliest part of the Protestants who call a Rebellion a Reformation and stick the term of Christian purity on the most palpable hypocrisie to be imagined For these alone are the Puritanes whom both Grotius and Bisâ—op Andrews Bishop Hall and Doctor Sanderson and indeed the most renowned of all the Protestants in the World have taught us to know and to avoid under that very name And therefore let me intreat you to be so just for the future even to those whom you are pleased to single out for your Adversaries as to suffer their own words to be the interpreters of their own meaning Sect. 14. The next reason of your dislike p. 16. is but an uncharitable Assertion without so much as pretending to any proof that Grotius his way was uncharitable His way is not uncharitable and a trap to ingage the souls of millions in the same But they that read and understand him do know the contrary that Peace and Loyalty and Obedience and mutual Love were all the traps wherein Grotius would very fain have engaged the souls of men You think not so ill of his design as your Fathers and Superiours do think of yours yet iâ— it lay in your power you would engage the souls of millions in it And if you may be so zealous in your contrivance much more may Grotius be allow'd to have been in his you having confessed you are not worthy to be so much as nam'd with him and that a small measure of humility may make you serious in your profession p. 4. And if you fall so very short both of his learning and of his judgment take my word you fall shorter of his integrity of life if you will but allow me to take your own And I shall cite your own words in their proper place Sect. 15. As your fourth reason so called was the same in substance with your third It doâ—h not tend to persâ—cution so now your fifth if not your sixth is the same in substance with the two former As affirming a tendency in the design of Grotius to engage the Princes of Christâ—ndom in a persecution of their subjects that cannot coâ—ply with these unwarrantable terms p. 17. In this you say no more of Grotius then any man living may say of you or indeed of any man living But as you nakedly say it with a great deal of confidence in stead of reason so is it known to all the World to whom the meekness of Grotius is not utterly unknown that he was as far from such â— project as he was from being a Prâ—sbyterian If to hinder subjects from treading all under their feet as well their Soveraigns as fellow subjects must passe with you for a persecution then was Grotius as guilty as you expresse him for he indeed exhorted Prinâ—es to beware of those Ministers who taught the people to be rebellious and to call it by the fine title of setting Christ upon his Throne He would not have Sacrilege and Murder and all manner of Rapine to be freely exercised and used as the proper means of Reformation He could not indure that the filthiest fruits of the flesh should be ascribed to the suggestions of Gods good Spirit And if men are grown to such a pitch of impiety as not to be satisfied with less then with a liberty of Conscience to cut mens throats they ought not to call it a persecution to be happily bound to some good behaviour What you adde of the attempts of pride when men have such high thoughts of their own imaginations and devices that they think the Churches wounds can be healed by no other plaister but by this of their compounding p. 17 18. is so unduly appli'd to Grotius that it hath many reflexions upon your self for you know you have been a great promissor in your dayes You mislike the Plaister proposed by Grotius and that of some late Episcopal Divines which yet you prefer before that of Grotius p. 21. you mislike the â—lâ—ister of Bisâ—op Bramhal p. 22 25. and indeed what is there which in other men you do not publickly dislike But you like your own Plaister as abundantly sufficient to heal the wounds of the Church at least as better then other mens It appears by what I have cited from you in the twelfth Section of this Chapter and by what you said in your Preface to your book of Sacraments Iam. 3.5 and by what you now say in your Grotian Religion p. 29. that though the Tongue is a little member yet it boasteth great things It doth not engage in a way of sin Sect. 16. You say the sixth reason of your dislike of Grotius his Pacification and all such as his is because it engageth the Church of Christ in a way of sin both in false Doctrine Discipline and Worship p. 18. still a confident affirmer of what your interest or your passion suggesteth to you without the appearance of any ground excepting your absolute Decree to reprobate Grotius and his Design But 't is enough that I deny what you think it enough but to affirm and do know that Grotius his Pacification was as much superiour unto your own in all imaginable respects as you and your Writings are confessedly inferiour to him and his A little while since you were professing that you distaste not Grotius his Pacificatory designs and that if you could find such a heart within you you would cast it in the dust and condemn it to shame and sorrow and recantation p. 18. yet now you say in plain terms that you dislike his pacification p. 18. nay you vehemently dislike it as appears by the enormities with which you charge it It was the Motto of King Iames who had it out of Christ's School Beati pacifici Blessed are the Peace-makers And therefore
can find the least ground or occasion for them Had Grotius really been a Papist how many Protestants had we lost by the powerful attractive of his example Nay if Mr. Crandon and others durst call you Papist and one of the worst sort of Papists even before you contended for Grotius his turning from us to Rome how much more will they call you such if you shall possibly persist as you have begun to do the Papists so great a service I do assure you for my selâ— that if it lay in my power to prove an Apostasie of Grotius from us to Rome although the Pope should reward it with a Cardinal's Cap I would not yield the Church of Rome so great advantage so great is my love to the Church of England I know it is not your meaning to serve and gratifie the Romanists because you speak as ill of Grotius as if he were not worth having You say he was * Christ. Conc. p. 45. exasperated by his imprisonment c. That he was too much †Grot. Relig. Praef. Sect. 5. guilty of uncharitable censures That he was a * Ibid. Sect. 2. Dissembler if not a Papist a p. 11. That he dropt into a deplorable Schism b p. 15 16. That his way is uncharitable and censorious woundeth under pretense of healing in the name of a Peace-maker he divideth and cuts off the holiest parts of the Church on earth c p. 16. That his Design is a Trap to tempt and engage the souls of millions into the same uncharitable censorious and reprochful way d p. 17. That it tendeth to engage the Princes of Christendom in a persecution of their subjects that cannot comply with uncharitable terms e p. 17 1â— That this is the unhappy issue of the attempts of pride when they have such high thoughts of their own devices and depart from the word of God and the simplicity of the Faith p. 18. That his Design engageth the Church of Christ in a way of sin both in false Doctrine Discipline and Worship g p. 73. You imply that he calumniated the Patriarch Cyril You say of him expresly h p. 78. That the injustice and partiality shews the meaning of the man i p. 83. That his Design was Schismatiâ—al Partial and Cruel k p. 90. That you dare boldly say he was an unjust man c. putting a more odious vizor on the face of the Calvinists Doctrines of Faith Iustification c. then beseemeth any judicious man that understood the state of the Controversies or the strength of an Argument and had any Christian charity left l p. 91. You reproch him further with falshood and abomination of inhumane caâ—umnies wiâ—h too high an esteem of his espoused conceits and too odious thoughts of the contrary way m p. 92. with noise and bitter accusation poured out against the Reformed Churches with censures running upon meer mistake and odiously aggravating the opinions that deserve it not and that were far neerer his own then he imagined n p. 92 93 with bitter censures reproches clamours and a factions uncharitable way of pacification Again you say o p. 93. he is guilty of his own mistakes upon which he changed his Church and Religion Thus you speak of that holy and learned man in such a strange and amazing strain that Mr. Hickman himself could hardly have used a greater virulence And yet you pretend great honour to him yea a debt of * p. 4. Gratitude which you owe him for the great benefit of his works †p. 5. Yea that if you might be partial for any man it were very likely to be for Grotius Leaving your readers to imagine how vile a creature that man must be of whom his very partial and obliged and thankful Client or Disciple was forced to publish such ugly things And as if this were not sufficient you say you ever stopt your ears against the accusation of the blemishes commonly reported of his life in some points and suspended your censures of him p. 5. By which unchristian Paralipsis you leave your Readers to imagine that he was a very scandalous ungodly liver which is accounted by some the very worst way of slandering where notoreity of Fact doth not excuse it I therefore shall antidote your Readers if they are mine with this short Declaration That by all I have been able to learn of Grotius either from other mens writings or from his own or from those excellent persons who had many years enjoyed a friendship with him I cannot but value his godly life by many degrees above his learning You have done your self a shrewder turn then I could possibly have wish'd you by writing so bitterly of so good c so great a Christian. And though I hope you will acâ—nowledge that I oppose you in his defence without distemper yet do I heartily wish you had not writ against him that so I might not have been obliged thus to write against you That Grotius may be defended you will not deny having defended him * Append. to Aphor. p. 138. to p. 145. your self against the attempts of a modern Doctor And as you have defended him in one case I have but defended him in another CHAP. II. An acknowledgmâ—nt of charity Sect. 1. YOu very readily acknowledge my brotherly and moderate dealing with your self and you say you must acknowledge my gentleness and charity Sect. 4. I am glad my charity gentleness and moderation were so conspicuous in my Writings that you could not but see them and so undeniable that you could not but acknowledge them to all the World even at that very time too when you made it apparent how willing you were to find faults For you accuse me in the same breath of wanting charity to others and of making my learning subservient to partial interest or passion But you name not where or when or wherein or towards whom I had shew'd such passion or partiality which had you been able to have done I am forbid to believe you would have spar'd me If I was partial to you Sir by being more brotherly more moderate more charitable and gentle then you seem to your self to have deserved you ought in all reason to have * 2 Cor. 12.13 forgiven me this wrong Had others deserved no worse of me then your self had then done my gentle dealing with others had been as signal And had you been eitheâ— as slanderous or as blasphemous as others were the exâ—reâ—sions of my dislike had been as freely distributed unto your self as to any others with whom I dealt I must not be unwilling to â—lear mine own innocence as to the calumnies câ—st uâ—on me much less to clear God from the evil reporâ—s brought up against him for fear the friendâ— of the malefactors should accuse me as you have done of partial interest and passion Sect. 2. Nor did you onely say this
and degree To have an habit of Grace and not to use it yea to abuse it by grosse impieties will no more excuse a man's wickednesse then the bare haveing of a Talent and * Mat. 25.25 thrusting it into a sink What you adde of S. Peter is not home to the purpose and that for those reasons which I have given * Look back on Sect. 4. of this Chapter already once for all It is another quick-sand to be avoided which leads men to think they are the better for their hypocâ—isie Sect. 18. Your verily thinking that David after his sin went on in his ordinary course of Religion and obedience in all things else Sect. 19. will not stand you in any stead besides that again you do but think it unless it be to make proof that many goers to Church and doers of some things in the service of God may yet deliberately sin in a hideous manner and so become liable to condemnation Many desperate sinners are the more punctual in their outward acts of Religion and strive to grow eminent for some good deeds to the end that they may sin with the more security and success but they are not the better for being Hypocrites and therefore not the more excusable this I take to be another great quick-sand in which because many are swallowed up in these times I was not at ease with my self till I had publickly given some warning of it in the first chapter of the second part of my Sinner impleaded And which I do more wish read then all the thingâ— that I have written I pray Sir consider on this occasion Isa. 1.11 12 13 14 15 16 17. As for David's daily going unto God in publick and in private all the space of his continuance in sin without repentance it was not joyned with that love of God which doth exclude the love of Mammon it having been joyned with the love of unlawful pleasures and by consequence unavailable in the sight of God You adde that these things are to you improbable still implying a confession that you are not certain or assured of what you so zealously contend for The truth being proved and demonstrated to lie on S. Austin's and Prosper's side both which Fathers and those others that went before them you have publickly confessed to be against you it matters not what may seem improbable much lesse improbable to you You say that David had built upon a rock and that they who build on the rock persevere in trial Mat. 7.25 concluding herewith your nineteenth Section â—hat it is and is not to build upon a rock Sect. 19. But his lying with Bathsheba was not building on a rock much less his murdering of good Uriah and that he really did both the Scripture tells us That phrase of building upon a rock doth not signifie in general whatsoever building upon God for some build so and yet but slightly But it peculiarly signifies a building firmly a rooting deep as that is opposed to building on the sand to which nothing can be fasten'd And that David at first did not build thus firmly doth appear by his falling even deliberately in time of temptation I adde no more because you conclude as you began with an ingenuous confession of what you think You say you are willing to learn better that Doctrine that is according to Godliness and to disclaim all that is against it But I must not take your expressions of the worst that the mercy of God will cover in a man obedient in the main to be your descriptions of godly men Sect. 20. Sect. 20. You have told us over and over what crying sins may well consist with the power of Godliness The horror of a Docâ—rine should teach its vassals to disclaim it That David was not unsanctified or made ungodly by his Adultery and Murder and other sins Be pleased to reflect on what I have said in the first Section of this Chapter And consider within your self whether men may not be taught by such expressions as you have used to believe they may deliberately as David did commit Adultery and Murder with divers other abominations and yet be godly sanctified spiritual men Can there be any thing in the world more trecherous to their souls then that opinion since you are willing to learn I hope the horror of the Doctrine will teach you speedily to disclaim it Again The â—quivocal refuge of being obedient in the main I would know what you mean in this place by being obedient in the main Is it for a man to be obedient in more particulars then those in which he is disobedient or else in mainer or greater things O remember the words of our Lord and Saviour Mat. 5.19 Whosoever shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdom of heaven And together with these Iam. 2.10 compare the words of S. Iames Whosoever shall keep the whole Law and yet offend in one point he is guilty of all They that teach otherwise are blind leaders of the blind They cheat themselves and their Disciples What is it then to be obedient in the main Is it for the main that is to say the greater part of the life sure that is not it for we know it is possible a lesser part may serve turn Or if that be all then 't is readily granted that David having liv'd godly before the matter of Uriah and again very godly after Nathan came to him he found acceptance with the Almighty But what is this to the interval betwixt these two David the Murderer and the Adulterer is the man we now speak of David the just and the penitent iâ— of another consideration What was predominant in David when he deliberately sinned Sect. 21. It is true what you adde that no Act will prove us holy but a praedominant Habit Sect. 20. The reason is because all circumstances are required to make a thing completely good But then withall you must grant Bonum ex Cauâ—â integrâ Malum ex quolibet defectu that any deliberate act of sin will pronounce us unholy Because the want of one circumstance is enough to name a thing evil And he that offends in one point is guilty of all but David offended in more then two Again the estimation election resolution operation of the Soul cannot truly be said to be praedominant to good when the deliberate acts are quite contrary transcendently evil And a sad continuance in a sinful course such undeniably was David's is also as opposite to Habits of Virtue None in Adultery and murder can be really good men before the time of their repentance Sect. 22. What you adde of blind unjust judgment Sect. 20. upon an Hypothesis of your own framing concerns not me in any measure For did I ever speak of judging the whole lives of men by one hour or one day be
volumus sanctum est that they will have holy and nothing else Men causelesly puffed up with their fleshly mind Col. 2.18 * ib. p. 696. It is an old worn error of the Donatists and but new dressed over by some fâ—natical spirits in our dayes that teach in Corners one that is not himself inwardly holy cannot be the means of holiness to another And where they dare too that one that is not in state of grace can have no right to any poâ—session or place for they of right belong to none but to the true children of God that is to noâ—e but themselves And These the Bishop there call's Fond ignorant men Again * See his tenth Serm on the sâ—me p 703. Not onely mission but submission is a sign of one truly called to this business But of all prâ—positions they indure not super all equal all even at least Their spirit is not subject to the spirit of the Prophets nor of the Apostles neither if they were now alive but bear themselves so high do tam altum sapere as if this spirit were underling and their spirit above the Holy Ghost There may be a spirit in them there is none upon them that indure no super none above them You see how Puritanes were described by that so eminently judicious and godly Prelate who long before his preferments had been †See a brief view of the Church of England as it stood in the Reigns of Queen Elizabeth and King James p. 143. earnestly dealt with by a great person being his Patron to hold up a side which was even then falling and to maintain certain state points of Puritanism but he had too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my Author alludes unto his name to be either scar'd with a Counsellors frown or blown aside with his breath and therefore answered his Tempter plainly It was against his learning and conscience too His Patron seing he would be no Fryer Pinkie to be taught in a Closet what he should say at Saint Paul's dismissed him then with some disdain but after did the more reverence his integrity and became no hinderer to his ensuing greatness Sect. 11. Now since the Author of this Relation was Sir Iohn Harrington of Kelston Sir John Harrington's judgment of Puritanes Ibid. p. 7.8 a knowing person in those times of which he hath left a view behind him it will be pertinent to observe his private judgement of those old Puritanes who then disquieted the Church When the Puritanes saith he whom some defined to be Protestants scared out of their wits did begin by the plot of some great ones but by the pen of Master Cartwright to defend their New Discipline their endeavour was to reduce all in shew at least unto the purity but indeed unto the poverty of the Primitive Church Ib. p. 150. That is to say they were sacrilegious For speaking after of the same men This saith he was the true Theorique and Practique of Puritanism One impugning the Authority of Bishops secretly by such Lectures as that which was lately founded by a sacrilegious Grandee and read by Dr. Reynolds The other impoverishing their livings openly The judgment of Q. Eliz. and her Privy Counsel and of Archb. Bancroft p. 12.13 and Archbishop Whitgift ib. p. 7.8 by such leases as would yield good fines to the Procurers He inferrs the judgement of Queen Elizabeth and her Councel in that he saith the learned Bancroft obtained the favour of Queen and State for his endeavours to sâ—ppress those fantastical Novellers And 't is known that his reward was the Archbishoprick of Canterbury Dr. Whitgift also though a great Anti-Arminian was then an eminent Confuter of Cartwright's Writings And as a step to his Archbishoprick was first rewarded with the Bishoprick of Worcester Of Iudge â—opham Nay Judge Popham who was unwilling to have them called Puritanes was yet accustomed to call them seditious Sectaries which he would not have done had he not judged them to be such Having said how the Queen did approve the books of Dr. Bancroft I did not add the opinion he had of Puritanes because his two books have done that for me the one discovering their discipline the other their dangerous positions in point of Doctrine more especially that Doctrine which hath a tendency to the subversion of Church and State Ib. p. 118.119 I will not give you my whole accompt of that Author but onely in brief put you in mind how the Puritanes in Cambridge had courted Dr. Iohnstill to abet that party and how they reviled him in their pulpits because he would not joyn with them yet he was after made Bishop of Bath and Wells How every one made reckoning that the Mannor-house and Park of Banwel should be made the reward of some Courtier which suspicion was increas'd in that Sir Thomas Henage was said to have an oare in the matter being an old Courtier and a zealous Puritane whose conscience if it were such in the Clergy as it was found in the Dutchy might well have digested a better booty * Ib. 135. in Doctor Herbert Westphaling Bishop of Hereford How Queen Elizabeth at Oxford had school'd Dr. Reynolds for his preciseness willing him to follow her laws and not to go before them But it seems he had forgot it when he went last to Hampton Court so as there he received a better schooling The Lord Keeper Puâ—kering's judgment of Puritanes by the direction of Q. Elizabeth delivered in the House of Lords in Parliament â—ssembled Sect. 12. Very remarkable are the words of the Lord Keeper Puckering touching the parity of the danger to Church and State which the Puritanes and the Iesuites had brought on both Remarkable I say as having been uttered in Parliament by the special command of Queen Elizabeth And here the fitter to be inserted because they are not to be had but from his own hand-writing from which by the favour of a most noble Gentleman I got about a year ago â—his following transcript A transcript not of the whole but of as much as concerns the case in hand And especially you are commanded by her Majesty to take heed that no ear be given nor time afforded to the wearisomâ— sollicitations of those that commonly be called Puritanes wherewithal the late Parliaments have been exceedingly importuned which sort of men whilest in the giddinesse of their spirits they labour and strive to advance †Mark who thâ—y were that were theâ— called Puritanes a new eldership They do nothing else but disturb the good repose of the Church and the Common-wealth which is as well grounded for the body of Religion it self and as well guided for the discipline as any Realm that professeth the truth And the same thing is already made good to the world by many the writings of learned and * Mark who they were that were so esteemed godly men neither answer'd nor answerable by
opposing the Gospel Such service for the Papists was then done by the Puritanes whose Libels were cited and applauded by those of Rome even Hacket himself hath an Apology made for him although as execrable a miscreant as most have been of that paste (d) p. 256. The libellous Pamphlets of Martin-Mar Prelate thâ—t early Puritane in Queen Elizabeth's dayes were urged by the Papists as Authentick Witnesses and sufficient Evidences foâ— the disgrace and condemnation of the Protestant-Church So true was that which I shew'd you fâ—om the Lord Keeper Puckering that the Puritanes do joyn and concur with the Iesuites Thâ—ir rebâ—llious Principles What (e) p. 138 139. â—â—3 Principles of Rebellion were scattered abroad among thâ— peoâ—le by the Puritane leaders in seveâ—al Countreyâ— â—uch as Wickliff Clesselâ—us Knox and Winram that excellent Examen will quickly tell you p. 178.179 And what Heathâ—niâ—h Notes the Genevians put uâ—on â—he Bâ—ble (g) p. 151. How Felton a zealous Puritane comâ—itâ—ed his murder upon thâ— Duke How Covetousâ—ess and Non-conformity were so married together that 't was not eaâ—e to divorce them (h) p. 153. How an Act of Parliament wâ—s made against Puritanes 23 Eliz. c. 3. (i) p. 156. And a High-Commission enforced to curb them (k) p. 158. How mock-ordinations were made at Antwerp by a mongrel sort of Presbyterians consisting of two blew Aprons to each Cruel Nightcap In a word it will tell you their sabbatizing their downfall their essayes to rise their disappointments their new attempts by the way of Lecturing in which the Iesuites went before them their pride without parallel their malice without measure and thâ—ir acts of injustice without remorse Sect. 15. That irresistible Champion of the Protestant Church against her Adversaries of Rome Bishop Montague ' s judgmeâ—t of Puritanes I mean the learned Bishop Montague who was imployed by King Iames to write the Annals of the Church Catholick and all along as he went to reform Baronius on the one side as the Magdeburgenses on the other doâ—h often justifie and distinguish the Church of England no less from the Puritane then Popish party He calls them in one place * Religiosi nebulones nostrates Deum Ecclesiam emulgentes aiunt Deum culâ—u merè spirituali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montac in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad An. Chr. 2. See his Appello Caesarem â—art 2. c. 1. p. 11â— 111 112. the sacrilegious hypocrites of our Countrey who rob God and the Church under colour of spirituality saying that God is well pleased with no other worship then what is spiritual In another place he speaks of them as our Saviour spake of the Pharisees Ecclesia Anglicana recte quicquid vacillent Puritani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had long before noted That many were arrant Puritanes in heart who for preferment did conform holding with the Hare and running with the Hound And that many once Puritanes turn'd often Papists Fleeting being commonly from one extreme to another Men of moving violent quick-silver gun-powder spirits can never rely upon midling courses but dum furor in cursu est run on headlong into Extremes And so I may avow I will not be a Papist in haste because I never was a Puritane in earnest or in jeast having found it true in my small Observation that our Revolters unto Popery were Puritanes avowed or addicted first Ib. p. 113. A little after he calls the Iesuites the Puritane-Papists and for the Protestant-Puritanes he doth not reckon them as Members of the Church of England but onely an overweening-faction which was wont to be shrowded under the Covert of the Church of England and to publish their many idle dreams fancies and furies unto the World under pretext of the doctrine of our Church And our Opposites of the Romish side did accordingly â—harge our Church with them which words when I compare with divers things before mentioned I am apt to think that many Papists did call themselves of the Church of England and acted their parts on our English Theater under the name and disguise of the Puritane-party that so they might help the real Puritanes to bring our Protestant Church into disgrace and misery Sect. 16. To this I will adde some words of Grotius because he was so great an honour to the true Protestant Religion Grotius his judgment concerning Puritanes Serenissimi si per Puritanos liceaâ— Potentissimi Regis Britanniarum beneficio c. Discuss Riv. Apol. p. 57. not more for his learning then moderation who speaking of the King of Britain and of some obligations received from him thought fit to say The most serene and if the Puritanes will suffer him the most potent King of England words most worthy your consideration as having been written in the year 1645. when you cannot but remember how much his Majesty was promised to be made the mightiest King in Christendom It is but seldom that Grotius doth name the word Puritane although sometimes * Rex Iacobus se Puritanis semper exosum fuifse dicit non alio Nomine quà m quod Rex effeâ— Ibid. pag. 92. he names it too but he gives us so often a just accompt of their Tenâ—ts which have commonly broken forth into Blood and Rapine that I need not stay longer upon his exact judgment Mr. Thorndike 's judgment of Puritanes In his Epilogue to the Trag. of the Church of England Conâ—lus p. 405. Ib. p. 423. I will conclude my whole Catalogue with what I lately met with in my perusal of Master Thorndike It is evident saith he that Preachers and People are overspread with a damnable Heresie of Antinomians and Enthusiasts formerly when Puritanes were not divided from the Church of England called Etonists and Grindeltons according to several Countreys c. well had it been had that most pious and necessary desire to restore publick penance been seconded by the zeal and compliance of all estatesâ— and not stifled by the tâ—res of Puritanisme growing up with the Reformation of it In fine if any thing may have been defective or amisse in that order which the Church of England establisheth it is but justice to compare it with both extremes which it avoideth meaning Popery on one hand and Puritanisme on another If you read his whole Book you will probably return to the Church of England by being convincâ—d that you have left her If you will read but some part you will find him shewing what I shall now but say from him Id. lib. 1. p. 77. viz. 1 That the Scotish Presbyterians have done like them who oblige subjects to depose their Soveraign if the Pope excommunicate them making both subjects and Soveraigns the Popes vassals Ib. p. 78. Conclus p. 4â—4 them to rule and those to obey at his discretion who can excommunicate them 2 That it is Puritanism or Popery for subjects to fight against their Soveraign yea a Branch of Puritanism
was impossible to be done Juâ—t as if it should be said that I created my Parents or sqâ—ar'd the Circle Indeed I have read of Apollonius Tyanaeus that he could tell at Ephesus what in that very houre was done at Rome the Devill was such a Familiar to him But that I should speak a thing in England whilst my Body and my Soule were both in France is the wildest Invention I ever heard of It is my comfort that I suffer the most Incredible of Slanders which are as Innocent in one sense as they are criminal in another And that I suffer for well doing even to those very persons from whom I suffer But that a Sermon of Love should procure me more Hatred than All the Actions of my whole Life would seem as wonderfull a Thing as that Elijah with water should set the green wood on fire but that I consider what Age we live in And that the Fire is more common which comes from Hell then that which Elijah pray'd down from Heaven Besides I know it is part of the Chrâ—stians Lot which I take in good part and doe thank God for it But it were well if most men would make a Covenant with their Eares A Cavâ—at against Raisers of false Râ—ports not to listen to meer Rumors which doe not bring their warrant with them And another Covenant with their Lips not to utter such Rumors without all reason For through a defect of these two what Calumnies have been raised upon men of all sorts which with one sort or other have found great welcome and entertainment I will give you an Instance in some particulars which are many wayes pertinent to my present Enterprise It was dogmatically affirmed by the whole Assembly of Divines in a Letter which they sent to all the Protestant Churches beyond the Seas That the King and his party had an intent to set up Popery and even to extirpate the true Reformed Religion See Biblioth Râ—gia part 1. Sect. â— p. 58.59 to p. 65. And that they had not onely attempted but in great measure prevailed for the putting thereof in execution A thing so far from being true that the King protested his intentions were directly contrary and from the Primate of Armagh received the Sacrament upon it solemnly wishing that that Sacrament might be his damnation if his heart did not joyn with his lips in that protestation He also declared the same thing to all the Transmarine Protestant Churches Nay it was part of his last words the sincerity of which he also sealed with his blood And now you publickly confess as Mr. Prin had done before you in his Signal Memento p. 12. You do not believe he was a Papist but a moderate Protestant and that his Conference with the Marquess of Worcester may satisfie men for that p. 106. By the same excess of injustice Archbishop Bancroft Archbishop Laud Archbishop Usher Bishop Bramhal and Doctor Cousins have been exhibited to the people as downright Papists though as great adversaries to Rome as Rome hath had since the Reformation How many others in particular and the Prelatists in general have been traduced you know very well and Doctor Sanderson hath told you with what injustice It was not onely the saying of Doctor Bernard Of the judgm of the late Archbishop of Arm. p. â—61 concerning the late Archbishop of Armagh that some of the simpler sort hearing of a conjunction of Popery and Prelacy have thought they could not be parted in him but it was also the complaint of the Primate himself that exceptions were taken against his Letter Ibid. p. 19. as if he had thereby confirmed Papism and Arminianism Which yet I believe was as far from truth as what was said by your Adversaries of you or by you of Grotius Bishop Wren Bishop Pierce and Doctor Taylor Bolsec in vitâ Calvini Pref. to Disp. against Master Tombes Exam Hist. p. 204. or by Bolsec of Mr. Calvin that he was eaten up of Lice or by the Papists of the Waldenses that they were Sorcerers and Witches or by some of Saint Austin that he was a Manichaeâ—n or by the Puritanes of Bishop Andrews that he was guilty of superstition or by the same of Bishop Montague that he was turned unto the Papists or by Standish of Erasmus that he denied the Resurrection and blasphemed Christ's miracles as dâ—ne by Magick or by Bellarmine of the same that he was a friend to Arianism or by Mr. Hickman of myâ—self that the printed Doctrines of Zuinglius c. who were dead and buried before I was born were the meer Chimaera's of my brain I pray consider these things and set a guard upon your pen from this time forwards You say I must be supposed to mean by a Puritane a man that feareth God c. Sect. 23. Sect. 21. I more admire at this speech A confident corrupting of plain words then at all the rest that have fallen from you for your own conscience is my witness and so are all my Readers eyes that my notion of a Puritane hath been ever agreeable with those which I have lately set before you from Bishop Andrews and Bishop Hall Doctor Cleark and Doctor Sanderson with divers others beyond exception How can you hope to be believed in what you say of nine Oaths in a breath and drinking healths unto the Divel when you can wilfully corrupt the plainest words that can be spoken And say I MUST be supposed to mean a man that feareth God whereas there is not so much as any circumstance of any the least probability that I should mean as you say but the contrary is as visible as the Sun at noon that I mean such Puritanes as have a right to that Title Neither fearing God nor hating covetouness neither seeking God's Kingdom nor the righteousness thereof but making a stalking-horse of Religion whereby to come at their carnal ends You say I deviate lamentably from Catholicism in my uncharitable censures of the Puritanes and Presbyterians That it s no Catholick Church which cannot hold such men as these â—or a Catholick Disposition that cannot embrace theÌ„ with that unfeigned special love that 's due to Christians Sect. 24. Sect. 22. Still you lamentably beat upon the very same hoof How some Puritanes have excommunicated themselves standing still a great deal faster theâ— some can gallop With unsignificant Repetitions naked affirmations and want of any thing like a proof you are able to advance another Section concerning Puritanes and Presbyterians not referring to any word which I had spoken of either nor to any one page where my Censure may appear to have been uncharitable My opinion is you durst not cite my words or pages for then your foule dealing had been too viâ—â—ble to the Reader Nay then you must have written another book to some purpose not This which you know is to none at all Had you answered my Book or any little part of it I must
have given you a Reply But since you still begin with me I can but answer And that I can doe very sufficiently by barely denying what you affirm without proof But if you will fairly consult my book you will find I have said no other things of the Puritanes then I cite them saying of themselves And are you angry with me for believing the men upon their words Or are you so kind to their Rebellions their Saâ—rileges and Murders all recorded by some of themselves from whom you know I have my proofs as that you have not the patience to hear them censur'd I know not how you will give me a more colourable accompt unlesse you confesse in the end what should have been done at the beginning That you knew not what I had written or thought it best to take no notice of it Now how can Catholicism bind any man not to censure such Puritanes as were so rigidly either Scotish or Scotized Presbyterians Or how can the Catholick Church hold what will not indure to be held The Church of God is like a Net in which are fish of all sorts excepting the violent and the slippery which break out into the Ocean They who cast out their Bishops and * Jude 19. separate themselves from the Regular way of God's worship are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul's own notion And †Tâ—t 3.10 Rejected by others for being * Ver. 11. condemned of themselves The Monopolizer of Censoriousnesse no good Projecter Again I may ask you why I may not be Catholick and censure Puâ—itanes as well as you may censure Prelatists and yet be Catholick Must none be censorious except your selfe Or is it lawfull for Mr. Baxter to revile his Fathers and Brethren for being constant in their obedience to the most persecuted Preâ—epts of Jesus Christ And is it not lawfull for Mr. Pierce to convince the sons of Disobedâ—encâ— of their impieties when he doth it by no lesse then their own Hand-writings you Sir sooner or later have pass'd your cenâ—ure upon all sorts of men even thâ—m that draw nearest to your Religion and will you not allow me to censure One Compare your selfe with youâ— selfe and tuâ—ne your eyes inward and rather repent what you have written then continue to write what you must repent of Whereas you question my love to Puritanes I wish your love to the Prelatists were no whiâ— lessâ— Did I not love their Soules whose Hypocriticall Sanctity I ought to loath I would not pray as I doe for their Conversion nor would I labour as I have done to make them ashamed of their Simulations Did I not love them in my heart I would rather suffer their sinnes upon them then suffer their hatred by my Reproofes I will never consent that men whose Soules are dearer to me than all the things in this world shall be carnally secure in a course of sinne upon a dreadfull supposition that they are Saints and cannot possibly fall into God's Displeasure so farre forth as to incurre a reall danger of Damnation I say I will not consent to such a mischief no not so much as by being silent for He that saith Levit. 19 17. Thou shalt not hate thy brother in thine heart doth also say Thou shalt in any wise rebuke thy brother and shalt not suffer sinne upon him And yet I know as well who saith Matth. 7.6 Give not that which is holy unto the doggs neither cast your pearles before swine And therefore if the Puritanes shall make me know that they are such either by barking or biting or trampling my Admonitions under their feet I shall resolve at last to allow them no more of my Correption Resting satisfied in this Ezek. 33 9. that I have freed mine owne soul. Sect. 23. Having eas'd your self a little of your reproaches against me you immediately proceed to commend your self A strange kind of Catholick who is against the whole Church yâ—t partially cleaves to a Sect though he condemns it For you say You can say and that with boldness that you have attained to so much impartiality in your Religion that you would gladly cleave to any party how much disgraced soever that you could perceive were in the right loving all Christians of what sort soever that may be truly called Christians Sect. 24. Yet am I not able to discern by all I have read of your writings to what party in Christendom you either do or can cleave unless by your cleaving you mean your being partial which is a flat contradiction to your pretended impartiality A Presbyterian properly you cannot be though by an usual Catachresis I do afford you that name for your being so very * Look back on ch 4. Sect. 4. partial to that sort of men How you declare against their Discipline I have put you in remembrance by the twelfth Section of my first Chapter How inconsistent you are with them in point of Doctrine your Disputings and Apologies and other writings do evince What Christians in the World do you not justifie or condemn as present interest or passion do chance to sway that out of many sorts of Christians you would faign have one of your picking is very evident But if I am ask'd what side you are wholly for I must profess to believe you are of none And I can give such reasons as I do verily think you can never answer which makes you appear the most partial of any man I ever met with for turning your Byasse to those Abettors who you confesse have taken the wrong way Or if this were otherwise you could not prove you were impartial For every Skeptick or Seeker can say as much nay an Atheist may plead he is not partial to any party because he professeth to joyn with none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1058. which compare with a Sheet for the Ministery p. 11. Which things being considered abstain for the future from depredicating your self and defaming others To what purpose is it that you publish you are a Saint in one Book and now in another that you can boldly say you have attained to an impartiality in your Religion and again in the same that you feel an excellent affection to reign within you and that you will not conceal the work of God upon your soul and how your soul is inclined when you let your prayers loose p. 7. I say to what purpose does your own mouth praise you when if we may take your own word at another time you * Look bâ—ck on ch 4. sect 5. cannot deserve such commendations How unfit was the same mouth to sâ—eak so bitterly of Groâ—ius as I have †Lâ—ok back on ch 1. sect 13. shew'd you have done in another place By your dâ—alings with him and the Episcopal Divines I take the sense of your Conclusion to be but this that they alone are true Christians whom you
him to Herself by her so many great effects of her Love and Loyalty which have made her a pattern to other women and hereafter will make her a proverb too that he could not conceal his Religion from Her whom he had worthily seated so near his Heart What need we more in so clear a Case The Wife of Grotius was both a Protestant herself as well at her residence in Paris as at her return unto the Hague and hath constantly †Look back on ch 1. Sect. 5. p. 12 13. affirmed to all desirous of Information that her Husband and herself were never divided in their Religion That he did never * Neque in Galliis unquam neque extra Gallias alicubi c. at any time †Neque in Galliis unquam neque extra Gallias alicubi c. in any part of the world so much as permit himself to be * Aut eorum sacris Interfuisse present at any papistical Devotions Never was there a Wife of greateâ— Wisdom and Gravity and Christian courage in the esteem of an Husband than she in his Never was there a Husband who left behind him a greater Monument of honour gratitude to a wife And could he think you be a Papist without her Knowledge Or could he think you turn Papist without his own He made profession to Laurentius who writ the Grotius Papizans which you are now so unskilfull as to object that he was not turn'd Papist as had been slanderously reported which having told you of already ch 1. p. 11 12. I will incourage you to believe whatsoever his Wife hath affirmed of him by letting you see how much he prized her Nos quoque si quisquam multum debere fatemur Sylvae Grotian◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Augusti Thuani Franciscum Filium p. 5 6 Conjugio Memini post tot tua vota precesque Cynthia cùm nonum Capto mihi volveret orbem Qualem te primum Conjux fidissima vidi Carceris in Tenébris Lachrymas absorpserat Ingens Vis Animi neque vel gemitu Te Luctus adegit Consentire malis Rursus nova vincula sed quae Te Sociâ leviora tuli dum milite clausos Nos Mosa tristi Vahalis circumstrepit undâ Heic Patriam toties inania jura vocanti Et proculcatas in nostro corpore leges Tu solamen eras Heic jam Te viderat alter Et post se mediâ plus parte reliquerat Annus Cum mihi jura mei per Te solerte reperto Reddita Tu postquam jam caeca acceperat Alvus Dulce oâ—iâ—s opposâ—â—s libabas oscula claustris Atque ita semoto foribus custode locuta es Summe Pater rigido si non Adamante futurum Stat tibi sed precibus potìs es gaudesque moveri Hoc quod nostra Fides lucem servavit in istam Accipe Depositum tantisque exolve periclis Conjugii testor Sanctissima jura meaeque Spem sobolis Non huc venio pertaesa malorum Sed miserata virum possum sine Conjuge possum Quamvis dura pâ—ti Si post exempla ferocis Ultima saevitiae nondum deferbuit ira In me tota ruat vivam crudele sepulchrum Me premat triplicis cingat custodia Valli Dum meus aetheriae satietur pastibus Aurae Grotius Casus narret Patriaeque suosque Dixerat atque oculis fugientia vela secutis Addit Abi Conjux neque Te nisi Libera cernam Quod mea si auderet Famam spondere Camaena Acciperet quantis virtutem laisdibus istam Posteritas A Rejoynder to as much of the Key for Catholicks as pretend's to be â— Reply to my old Advertisement Sect. 7. I now pass on as you direct me to the latter part of your Key for Catholicks of which your Pen hath made great Boast But every man's cause is not the best who hath the fondest opinion of his performance For then there were no disputing with you You would be constantly in the right which part soever you undertook You say the Business of Grotius is it upon which you are to meddle with me p. 382. And first you promise me to yield what I told you That for the very same reasons upon which you conclude that Grotius is a Papist you must also conclude him to be a Protestant unless you think as hardly of the Augustan Confession as you seem to do of the Councill of Treâ—t But you will not performe it till the Greek Calends For you condition with me to prove That a Protestant is one who holdeth to the Council of Trent c. And are you fitted to be a Disputant whose strength is onely to be sturdy in a meer begging of the Question welfare thâ— Down-right Dr. Kendal for faithfully telling you in his Book That A little more of the Vniversity would have done you no harm See and wonder at your unhappinesâ— which was Rivet's as well as yours You objected against Grotius his having set out the Canons of the Trent Council in his Conciliatory Design To which I answered that he did equally set out the Articles of the Protestant Council at Augusta So as if that doth prove him a Papist This must prove him also a Protestant Whereas indeed they both prove him a Reconciler You confess it is not Popery to be a Peace-maker Nay you pretend at least to be one your self You often wish for peace and union between us and the Papists But how can Peace be ever made betwixt two Adversary parties without a mutuall Collation of both their Doctrines which if they are thought so to differ as to be quite irreconcilable who would labour to reconcile them When * At Grotius non eam Bullam solam edidit sed confess nem Augusâ— nam existimans comâ—â—dè acceptas Doctrinas Tridentinam Augustanam inter se non ita pugre ut multi credidere Discuss p. 7. Grotius told Rivet that he had put forth the Doctrines as well of the Augustan as the Tridentine Council because he believed they differed less than many others did apprehend he conceived the Papists Doctrines might be made to conforme unto the Protestants not the Protestants unto the Papists meaning not the Presbyterian but sober Protestanâ—s such as those at Augusta remember That for in the very same page as in twenty others which I have met with He pleads for the Reforming of Popish Errors whether the Pope will or no by Kings and Bâ—shops within thâ—ir Bounds But never yet could I find that he acknowledg'd the least Error in either the Discipline or Doctrine of sober Protestants such as the Followers of Melanchthon and the unchangeable Sons of the Church of England The words of Grotius Ibid. which have open'd shall stop your mouth Licuerit sanè Regibus legitime constitutis Episcopis intra suos fines quaedam corrigere quae videbantur corrigenda There he approves of the Reformationâ— in the Dukedom of Saxonie and here in England
Ibid. p. 8. At quo jure privati ubi Ecclesiae erant Novas constituerunt Ecclesias nullis ab Episcopis ortas nullis cum Episcopis cohaerentes There he condemns the Reformations so called which were made by the Scotish and other rebellious Presbyterians To beg the Question must not pass for a Reply Sect. 8. To the next part of your Reply p. 383. I easily give you this full Return 1. You do not so much as pretend a proof that you did not mistake the drift of the most excellent Discussio but poorly aske if his words are not plain enough and bid the Readers of his words become the Iudges Thus you are still an arrant Beggar of the Question and as to the duty of a Replicant a meer Tergiversator Any child might have said the first and why do you write so many books if you quit your self manfully in the second In stead of all your Disputes you might have appealed once for all to your partial Readers but then you must not pretend to give any Answer or Replies You aske if Grotius his words are not plain enough thereby implying that they are when yet you prove they are not for I have shew'd and shall shew you your gross mistakes I am ever as ready as you can be to submit my Cause to the indifferent Reader but I suppose it my duty to plead it first Indeed to Poelenburg and Mr. Thorndike and so unerring a person as Dr. Hammond the words of Grotius are plain enough Plain enough to let them see that Grotius was but a peacemaker not a Papist And it seems they are plain even to me because I see the same thing But even for that very reason they cannot be plain enough to you Sir because you seem to see from them that their Authour was what he was not The printed Judgments of those three above mention'd are directly contrary to yours Whether They or you are best able to interpret the Words of Grotius I may very well say Let the Reader judge The learnedest persons in all the world nor onely the learnedest but the most too as well of the Romish as of the Protestant Church do judge of his Words and his Religion as I have shew'd you And could you content your self to say when you could say nothing better Are not his words plain enough and frequent enough to open to us so much of his mind as I have charged him with It is but answering No and then where are you I beg your pardon for my prolixity when such a Syllable would have sufficed 2. You craftily omit the chiefest part of my charge which was that you did either not traslate your Citations or that you did it so lamely * Note that the later words are those of which I taxe you for the omission as to conceal the true meaning from English Readers You translate so much as might make him seem to be a Papist but you forbeared the translating of what would have proved him to be None Which was to use King Iames his instance as if an Atheist should cite those words out of the Psalmist There is no God concealing the words going before The fool hath said in his Heart Had you translated either all or none or as much as had cleared the Authors meaning in the whole you had not met with a reprehension And therefore you wrong your self extremely by saying you purposely omitted to translate the words of Grotius foredeeming that such men as I would have said they were mistranslated p. 383. For you did frequently translate them but you did it with partiality as hath been * See my Advertisement p. penult and compare it with both your books shew'd And so you speak against your knowledge in a publick matter of Fact Having printed your doings you now deny the things done as it were lifting up your right hand against your left If you foredeemed as you pretend why did you dare to translate a little if not why would you say it and why did you not translate a little more Happy is the man who condemneth not himself in that thing which he alloweth 3. Now at last indeed you translate his wish that the Divulsion which fell out and the Causes of the divulsion might be taken away The primacy of the Bishop of Rome according to the Canons is none of these as Melanchthon confesseth p. 383. But you conceal his next words which make for his and my advantage to wit The opinion of Melanchthon That the Bishop of Rome's primacy is also * Qui Melanchthon cum primatum etiam necessarium putat ad retinendam unitatem Discuss p. 256. necessary to the retaining of unity Which opinion if it made not Melanchthon a Papist in your accompt no nor our own Bp. Bramhal who yet is one of your late Prelates why should not Grotius have been a Protestant the Melanchthonian opinion notwithstanding Did you think that Primacy and Supremacy were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words for one thing That Primacy of Order in the Church is the same for substance with Supremacy of Power over the Church learn to think so no more from this day forward The Primacy yielded unto the Bishop of Rome is in respect of Order not at all of Iurisdiction and that in Grotius his sense as his next words teach you †Ibid. Neque enim hoc est Ecclesiam subjicere Pontificis libidini sed reponere Ordinem sapienter institutum Which shew's the error of your Confidence in your Grotian Religion p. 35. Sect. 9. Whereas you say you supposed that all you wrote this for understood latin p. 384. You do imply your self faulty for putting part of it in English unless you thought us unable to understand the whole But you confidently add you translated none of the sentence ibid. although you translated a part of it no less than twice in one page And though you thought it no Injury to give accompt in english but of part yet I have shew'd it was an Injury and told you why If I did not translate what I recited out of Grotius to my Advantage you should have thank't me for such a favour as the advancing your Interest by the neglecting of mine own But if you look on my Advertisement as I have done at your appointment you will find me complaining of your silence as to the Causes of the Breach which Grotius did wish might be taken away I had no doubt translated more but for the hastiness of the Carrier which did not allow me so great Advantage I meant by your silence your not acquainting your English Readers with that which serv'd to clear Grotius but onely with that which you thought against him The Negation of Causes viz. that of the Primacy of the Bishop of Rome cannot suffice for your task to prove Grotius a Papist because for that he cites Melanchthon Nor doth the Primacy signify the universall Headship as you do
that he should be a King yea and a Pope too the Apostolical See being translated to those parts Now Sir however it may suffice for your vindicationâ— that Mr. Hickman is thus evinced to have wrapp'd his own Talent if he hath any in a Napkin and to have swagger'd for a time by spending freely on others men's and though I shall purposely omit to send you the many and large passages which you know he hath plunder'd from Mr. Prinn even because they are so very many and withall so very large that to recite them would make a Volume yet to the end you may be able to grasp them all at one view and to find them with ease if need require I shall briefly set down a Directory both to the pages and to the lines Mr. Prinne Canterburie's Doom Mr. Hickman Concerning the English Jesuite's Book inscribed a Direction to be observed by N.N. See Epist. Ded. p. 6. l. 3 c. along for 2. pages Concerning Bishop Montagues Visitation-Articles See Pref. p. 3. l. 3 c. along for about 16. lines Concerning Bishop Lindsey See ib. p. 10. l. 5 c. along for about 11. lines Concerning the Church of England's supposed holding the Pope to be Antichrist See ib. p. 11. l. 4 c. along for several lines Concerning Dr. Abbot's Sermon at St. Peter's See Book p. 65. l. 8. along for 34. lines Concerning the Jesuite's Letter to the Rector at Bruxells See ib. p. 63. l. 20. along for about 11. lines Concerning the Historical Narration c. intituled to Cerberus and Champneys See ib. p. 18. l. 14. along for 43. lines Concerning Dr. Holland's pretended turning Dr. Laud out of the Schooles upon the score of Presbytery See ib. p. 23. l. 19 c. Concerning Archbishop Laud's Letter to Bishop Hall about Presbytery and the forrain Churches See ib. p. 24. l. 1. along for 10. lines Concerning Episcopacy being an Order or degree in Bishop of Exon's Letter See ib. l. 15. Concerning Images pretended to be forbidden in our times by the Homilies See Pref. p. 8. bot The Image of God the Father c. along for 7. lines Concerning Mr. Sherfield's case See ib. For taking down a glasse window c. along for about 6. lines Concerning a Gentleman's telling Mr. Hickman of the Archbishop's justifying the picturing of God the Father c. See ib. p. 9. along for about 5. lines Concerning Mr. Palmer of Lincolne-Colledge being coursely handled by the Regius P. and called Appellator c. for citing Bishop Montague's Appeal Concerning Mr. Damport See p. 45. l. 8 c. along for about 14. lines Concerning Mr. Pym's Report to the Commons about Mr. Montague's appeale See ib. p. 24. l. 1 c. That he had disturbed the peace of the Church c. along for 10. lines Concerning the Commons Declaration about the sense of the English Articles of Religion See ib. l. 16 c. along for 12. lines Concerning Mr. Montague's Appeale almost strangled in the wombe and such as wrote against it See ib. p. 23. l. 14 c. Concerning Dr. Bray's expunging a clause against worshipping of Images ta'ne out of one of the Homilies out of Dr. Featlye's Sermons See ib. p. 10. l. 18 c. Concerning the calling-in of Dr. Downhams Book of perseverance See p. 47. l. pen. c. Concerning the censure of Mr. Ford Thorn Hodges See ib. Mr. Prinne Ibid p. 114. l. 1. so on to the end Ibid p. 177. l. 4. so on to the end Ibid p. 360. on to the end Ibid p. 542. l. 28. 278. bott 276. l. 38. ib. l. 17. p. 275. l. 24. Ibid p. 155. l. 24. so on to end See also p. 410 411. ib. Ibid p. 159. l. 39. so on to the end Ibid p. 167. l. 37. c. 168. l. 38 c. p. 169. l. 35. 170. l. 17 c. ib. l. 39. p. 508. l. 7. Ã fin Ibid p. 389. l. 20 c. Ibid p. 274. l. 22. so on to the end Ibid p. 275. l. 25 c. Ibid p. 102. l. 7 c. Who in this window had made no lesse then 7 c. so on to the end ib. l. 24 c. The image of God the Father c. so on to the end and p. 103. l. 18 c. Ibid p. 103. l. 11 c. so on to the end Ibid p. 157. l. 28 c. From An Renati c. on to the end Ibid. p. 158. l. 41 c. 1 That he had disturbed c. so on to the end Ibid. p. 163. l. 18 c. We the Commons c. so on to the end Ibid. p. 157. l. 15. c. p. 159. l. 20 c. ib. l. 7 c. Ibid. p. â—08 l. 25 c. Ibid. p. 171. l. 30 c. Ibid. p. 174 l. 175. Mr. Prinne Anti-Arminianism Mr. Hickman Concerning Dr. Iohn Bridges's Book called a Defence of the Government c. and about his opinion that falling away is not grounded on our 16. Article See Pref. p. 45. l. antep Concerning Tyndallâ—s Frith's Barnes's works preserved put forth by Iohn Day and prefac'd by Mr. Fox See ib. p. 13. l. 19 c. Concerning Bishop Ponet's Catechism imposed by K. Edw. 6. on all Schools See ib. p. 16. l. 13. c. Concerning Questions and Answers about Predestination at the end of the Old Test. of Rob. Barkers Bible See ib. p. 17. l. 16. Concerning the English Articles agreed confirm'd c. in several Reigns See ib. p. 14. Concerning Dr. Iackson's Questions in Vesper and concerning Dr. Frewenâ—s Questions See ib. p. 28. l. 28. c. Concerning Bishop Carletons saying That albeit the Puritans troubled the Church about Discipline yet they did not so â—bout Doctrine See Book p. 42. l. 7. c. Concerning the University of Cambridge s Letter to the Chancellour for suppressing of Baro's Opinions See p. 66. l. 18 c. Concerning our Articles being Anti-Arminian because composed by such as were disciples of Bucer and Martyr See Pref. p. 18. l. 6. c. Concerning K. Iames's hard words of the Remonstrants See Book p. 39. l. 5. c. ib. l. 11. c. Mr. Prinne Ib. p. 202. l. 8. c. See also p. 6. l. 23. c. Ib. p. 79. l. 3 c. ib. l. 18. and ib. l. 20. Ib. p. 48. l. 31 c. see just before two leaves of the said Catechism from f. 37. to f. 41. see ib. p. 48. l. 28 c. Ib. p. 51. l. 1 c. and p. 54. l. 6 c. Ib. p. 4. Ib. p. 249. l. 12. and p. 250. l. 11 c. Ib. p. 262. l. 18 and p. 263. l. 7. ib. l. 16. Ib. p. 256. l. 18 c. see p. 253. l. 27 c. and p. 256. l. 18. Ib. p. 12. l. 3 c. Ib. p. 214. and p. 205. l. 26 c. and 206. l. 3 c. see also p. 89. l. 13. Having